I'm happy to be corrected, but I've never heard of sunnata (emptiness) being considered in the Theravada tradition as anything more than a combination of anatta (not-self) and aniccata (impermanence).

To that extent, the Abdhidhamma provides a good framework for better understanding and seeing sunnata.

Metta,Retro.

If you have asked me of the origination of unease, then I shall explain it to you in accordance with my understanding: Whatever various forms of unease there are in the world, They originate founded in encumbering accumulation. (Pārāyanavagga)

Exalted in mind, just open and clearly aware, the recluse trained in the ways of the sages:One who is such, calmed and ever mindful, He has no sorrows! -- Udana IV, 7

Hi BBI recommend that you have a look at:- A Comprensive Manual of the Abhidhamma by Narada Thera- A Comprehensive Manual of the Abhidhamma by Narada Thera and edited by Bhikkhu Bodhi (vastly expanded from Narada Thera's work)- Abhidhamma Studies by Nyaniponika Thera- Abhidhamma in Daily Life by Nina Van Gorkom

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

Not to my knowledge, however, I am no Abhidhamma expert.I think the concept of emptiness is instead imputed via the doctrine of anatta, as Retro mentioned earlier.When I get time, I'll have a look at Abhidhamma Studies by Nyaniponika to see if he talks about it in his essays.Metta

Ben

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

"Nibbana paramattha dhamma can be classified according to three characteristics:Su~n~natta (voidness)Animitta (signlessness),Appanihita (desirelessness) Nibbana is called 'voidness' (su~n~natta), because it is devoid of all conditioned realities (sankhara dhammas). It is called 'signlessness' (animitta) because it is void of signs, or characteristics, of conditioned realities. It is called 'desirelessness' (appanihita) because it is without any basis of desire, namely, it is not condtioned reality. When someone has developed panna to the degree that he is about to attain enlightenment, he may penetrate the dhammas that appear at those moments as impermanent, as dukkha, or as anatta. Only one of these three general characteristics can be realised at a time. When he attains nibbana his way of emancipation is different depending on which of the three general charactgeristics of conditioned dhammas he has realised in the process during which enlightenment is attained. When he realises dhammas that appear as impermanent he becomes liberated (realises the Four Noble Truths) by the emancipation of signlessness (animatta vimokkha) [8] When he realises dhammas as dukkha he becomes liberated y the emancipation of desirelessness (appanihita vimokkha) [9] When he realises dhammas as anatta (non-self) he becomes liberated byu the emancipation of voidness (su~n~natta vimokkha). [10][8] Vimokkha means 'liberation, emancipation'.[9] Dhammas that arise and fall away are not happiness, they are not worthclinging to, they are dukkha. The person who has realised dukkha when he is about to attain nibbana becomes emancipated by desirelessness.[10] Dhammas are void of the self."

mettaChris

---The trouble is that you think you have time------Worry is the Interest, paid in advance, on a debt you may never owe------It's not what happens to you in life that is important ~ it's what you do with it ---